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Evangelicals and Contemplative Mysticism Copyright 2012 by David W. Cloud This edition June 2017 ISBN 978-1-58318-170-6 This book is published for free distribution in eBook format. It is available in PDF, MOBI (for Kindle, etc.), and ePUB formats from the Way of Life web site. We do not allow distribution of this book from other web sites. Published by Way of Life Literature PO Box 610368, Port Huron, MI 48061 866-295-4143 (toll free) - [email protected] www.wayoflife.org Canada: Bethel Baptist Church 4212 Campbell St. N., London Ont. N6P 1A6 519-652-2619 Printed in Canada by Bethel Baptist Print Ministry 2 Table of Contents Introduction .................................................................5 The Spread of Contemplative Prayer ..........................7 The Taizé Approach ...................................................38 Richard Foster ...........................................................40 Centering Prayer........................................................ 73 Lectio Divina .............................................................78 Labyrinths.................................................................. 86 Silence vs. The Silence ..............................................90 A Bridge to Paganism ................................................94 Dancing with Demons .............................................106 About Way of Life’s eBooks ...................................129 Powerful Publications for These Times ...................130 3 Evangelicals and Contemplative Mysticism David W. Cloud 4 Introduction Everywhere we look “evangelicals” are turning to Roman Catholic styles of contemplative spirituality (which in many cases were borrowed from pagan sources), such as ritualistic rote prayers, chanting, meditation, centering prayer, the use of prayer beads, Stations of the Cross, lectio divina, labyrinths, and “the daily office.” Te cover story for the February 2008 issue of Christianity Today was “Te Future Lies in the Past,” and it describes the “lost secrets of the ancient church” that are being rediscovered by evangelicals. Te ancient church in question happens to be the Roman Catholic, beginning with the so- called “church fathers” of the early centuries. Te article observes that many young evangelicals dislike both “traditional Christianity” and the seeker sensitive churches. Traditional Christianity is described as too focused on “being right,” too much into “Bible studies” and “apologetics materials.” Instead, the young evangelicals are lusting afer “a renewed encounter with a God” that goes beyond “doctrinal defnitions.” Tis, of course, is a perfect defnition of mysticism. It refers to experiencing God beyond the boundaries of Scripture. Christianity Today recommends that evangelicals “stop debating” and just “embody Christianity.” Toward this end they should “embrace symbols and sacraments” and dialogue with “Catholicism and Orthodoxy”; they should “break out the candles and incense” and pray the “lectio divina” and learn the “Catholic ascetic disciplines” from “practicing monks and nuns.” Christianity Today says that this “search for historic roots” will lead “to a deepening ecumenical conversation, and a recognition by evangelicals that the Roman Catholics and Eastern Orthodox are fellow Christians with much to teach us.” 5 Tis is a no-holds-barred invitation to Catholic mysticism, and it will not lead to light but to the same darkness that has characterized Rome throughout its history, and it will lead beyond Rome to the paganism from which Rome originally borrowed its “contemplative practices.” Te January 2001 issue of Christianity Today contained a lengthy description by Mennonite pastor Arthur Boers of his visit to four ecumenical religious communities—Taizé, Lindisfarne, Iona, and Northumbria--and HIS INCREASING LOVE FOR LITURGICAL PRACTICES. Boers testifes: “About two decades ago, on a whim, I bought a discontinued book by a famous Catholic priest. As a convinced evangelical Anabaptist, I was skeptical. But I was also curious. As it turned out, this book became the starting point in my recovery of a fuller prayer life through the daily office.” 6 The Spread of Contemplative Prayer Contemplative prayer is sweeping through evangelicalism. Te following are a mere few examples of how widely it is being promoted. It is difficult, in fact, to fnd an infuential evangelical leader who is not promoting contemplative prayer. Lighthouse Trails maintains an extensive directory of individuals, infuential churches, Bible colleges and seminaries that have capitulated to the contemplative movement. See Lighthousetrailsresearch.com. Christian Bookstores Christian and secular bookstores have begun carrying many books promoting “this pre-Reformation form of spirituality.” Tese include Te Cloister Walk, Book of Hours, Te Soul Afame, Evensong, A Book of Daily Prayer, Te Divine Hours, and Te Prayer Book of the Medieval Era. Tere are books by an assortment of Catholic “saints” and mystics, including GREGORY OF SINAI and JOHN OF THE CROSS (early desert monastics who believed salvation is by works), TERESA OF AVILA (who had visions of Mary), JULIAN OF NORWICH (who walled herself off from society for 20 years in a tiny cell), IGNATIUS OF LOYOLA (the founder of the Jesuits who were at the forefront of the brutal Counter- Reformation Inquisition), AUGUSTINE (who claimed that baptism takes away an infant’s sin and claimed that Mary did not commit sin), MADAME GUYON (who experienced what she thought was union with the essence of God), THOMAS MERTON (a Catholic Trappist monk who called himself a Buddhist and died in Tailand on a pilgrimage to Buddhist shrines), BASIL PENNINGTON (who taught that man shares God’s divine nature), THOMAS KEATING (who 7 promotes occultic kundalini yoga), JOHN MICHAEL TALBOT (who prays to Mary and calls Buddhist and Hindu gurus “our brothers and sisters”), and HENRI NOUWEN (who taught that all people can be saved “whether they know Jesus or not”). You will also ofen fnd Te Cloud of Unknowing in Christian bookstores, which was written by an unknown 14th century Catholic monk who taught that the meditation practitioner can fnd union with God by emptying the mind of thoughts. General Baptists Te Regular Baptists (NOT the GARBC) are also strolling on the contemplative bridge. Lighthouse Trails reports that contemplative teachers Jennifer Kennedy Dean and Larry McKain are scheduled to speak at the General Baptist Mission and Ministry Summit, July 28-30, 2008. Dean’s book Heart’s Cry: Principles of Prayer promotes silent contemplative practices and visualization. She says that this creates the setting “in which God can reveal to us His secrets” (p. 128). McKain is the founder and Executive Director of New Church Specialties, which is associated with New Church University. “Te University is using books by an array of contemplative and or/ emerging authors to train these leaders. Some of these are: Leonard Sweet, Brian McLaren, Steven Covey, leadership guru John Maxwell, mystic proponent Jim Collins, contemplative/emerging proponent Rick Warren, and New Age meditation proponent Ken Blanchard” (“Is General Baptist Ministries Going Toward Contemplative,” Lighthouse Trails, July 11, 2008). Te General Baptist Mission’s web site encourages churches to seek “renewal and refocus through New Church University training.” Lighthouse Trails reports: “[We] spoke with General Baptist Ministries director, Dr. Steven Gray, and we asked him to describe the relationship 8 between New Church Specialties and GBM. He told us that a ‘partnership’ between the two organizations had been formed. He did state that even though the New Church University is using McLaren and Sweet’s books, the General Baptist Ministries is not. But he did acknowledge that GBM is recommending books by Richard Foster and Dallas Willard. ... “While GBM may not currently be using the recommended teachings of Leonard Sweet in their training, the General Baptist partnership with McKain and the University gives a green light to GBM churches to explore Sweet's and Blanchard’s materials. It is Leonard Sweet who has stated that ‘the power of small groups is in their ability to develop the discipline to get people in- phase with the Christ consciousness and connected with one another’ (p. 147). So one can only wonder, is this Christ consciousness what some General Baptists will ultimately fnd? If they turn to Sweet, the answer is yes. We pray and hope that General Baptist Ministries will reconsider their partnership with New Church Specialties and also their affinity with Richard Foster, Dallas Willard, and other contemplatives. Otherwise they may end up with a kind of thinking that brought Ken Blanchard to say: ‘Buddha points to the path and invites us to begin our journey to enlightenment. I ... invite you to begin your journey to enlightened work’ (What Would Buddha Do at Work) or Richard Foster to say, ‘We should all without shame enroll in the school of contemplative prayer’ (Celebration of Discipline, p. 13).” Vineyard Churches On August 31, 2003, I made a research visit to the Vineyard Fellowship in Anaheim, California, and the speaker, a Vineyard pastor, preached a message on contemplative prayer. He described it as “gazing at length on something” and as “coming into the presence of God and resting in the presence of God,” as lying back and foating “in 9 the river of God’s peace.” Te speaker described sitting on a couch “in the manifest presence of Jesus.” He quoted St. John of the Cross, “It is in silence that we hear him.”

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